and thus became a solitary worshipper (fard), so he intended to separate from the Imam. The analogy of the school is that he completes it as Jumu'ah, because he caught one rak'ah of it with the Imam, so he builds the Jumu'ah upon it, just as if he had caught the second rak'ah. If he did not intend to separate and completed it with the Imam, there are two narrations: The first is that it is not valid, because he is a solitary worshipper for a complete rak'ah, which is similar to if he had done that intentionally. The second is that it is valid, because it may be pardoned in the building of a prayer [on what preceded] to not complete all conditions, just as if the time expired while they had prayed one rak'ah, and like the one who missed a rak'ah (masbuq) who performs one rak'ah alone.

287 - Issue: He said: "And whenever the time for 'Asr arrives, and they have prayed [one] rak'ah, they complete it with another rak'ah, and it suffices them as Jumu'ah."

The apparent meaning of Al-Khiraqi's statement is that one does not catch Jumu'ah except by catching one rak'ah within its time, and whenever the time for 'Asr arrives before a rak'ah, it is not Jumu'ah. Al-Qadi said: Whenever the time for 'Asr arrives after he has entered into ihram for it, he completes it as Jumu'ah. Abu al-Khattab said something similar, because he entered into ihram for it within its time, which is similar to if he completed it within it. The explicit text from Ahmad is that if the time for 'Asr arrives after his tashahhud and before his salam, he performs the salam and it suffices him. This is the opinion of Abu Yusuf and Muhammad. The apparent meaning of this is that whenever the time arrives before that, it is void or transforms into Dhuhr. Abu Hanifah said: If the time for Jumu'ah expires before he finishes it, it is void, and he does not build Dhuhr upon it, because they are two different prayers, so he does not build one upon the other, like Dhuhr and 'Asr. The apparent view is that the madhhab of Abu Hanifah regarding this is as we mentioned from Ahmad, because the salam in his view is not part of the prayer. Al-Shafi'i said: He does not complete it as Jumu'ah, and he builds Dhuhr upon it, because they are prayers of one time, so it is permissible to build one upon the other, like the prayer of residence and travel. They argued that he does not complete it as Jumu'ah by saying that what is a condition for part of it is a condition for the whole of it, like purity and all other conditions. Our evidence is his (peace and blessings of Allah be upon him) statement: "Whoever catches one rak'ah of Jumu'ah has caught the prayer."